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Thera 6.8: Migajala
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(217):Migajala Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter VI. Six Verses =217. Migajāla= Reborn in this Buddha-age at Sāvatthī as a son of the great lay-lady Visākhā,1 he would often go to the Vihāra(monastery) 217 to hear the Path(Dhamma). Finally he entered the Monk’s order, and in due course won arahantship(enlightenment). Confessing aññā(supreme attainment) he said: ---- 417 Sudesito cakkhumatā buddhenādiccabandhunā,|| Sabbasaɱyojanātīto sabbavaṭṭavināsano.|| || 418 Niyyāniko uttaraṇo taṇhāmūlavisosano,|| Visamūlaɱ āghātanaɱ chetvā pāpeti nibbutiɱ.|| || 419 Aññaṇamūlabhedāya kammayantavighāṭano,|| Viññāṇānaɱ parillahe ñāṇavajīranipātino.|| || 420 Vedanānaɱ viññapano upādānappamocano,|| Bhavaɱ aŋgārakāsuɱ va ñāṇena anupassako|| || 421 Mahāraso sugambhīro jarāmaccunivāraṇo,|| Ariyo aṭṭhaŋgiko maggo dukkhūpasamano sivo.|| || 422 Kammaɱ kammanti ñatvāna vipākaɱ ca vipākato,|| Paṭiccuppannadhammānaɱ yathā vā lokadassano|| Mahākhemaŋgamo santo pariyosānabhaddako' ti.|| || ---- 417 Well taught it is by Him who sees all - The Buddha, offspring of the sun's high race2 - Through it all bonds are bygone things, through it All constant rolling on3 is razed away; 418 It leads on and out,4 it bears over, Through it the root of craving withers up; Cutting the poison-root, our tragic doom, It brings us to evil's utter end;5 419 By severing the root of ignorance, It breaks in pieces Kamma's living car;6 It hurls the bolt of insight on the goods That dower consciousnesses at rebirth;7 420 The truth beneath all our sentience laying bare, And from all fevered grasping setting free, Revealer it is to us, by knowledge given, Of rebirth as a fiery pit of coals;8 421 Of mighty properties, far-reaching, deep, Averter of decay and death to come: - Such is the Arian, the eightfold path, Healer of all ill, auspicious, blessed.9 422 Action it knows, - what the act did mean, - And fruit of action as the fruit indeed. 218 Showing a vision by the light of truth Of things as come to be by way of cause. Yes, to the mighty Shelter10 did it walk; High peace it brings and bliss lies at the end.11 ---- Thus the Thera, showing in manifold ways the Ariyan Path(Dhamma), declared how he himself had followed it as declaration of aññā(supreme attainment). ---- 1 See Sisters, p. 16 n. 2 See XXVI., CXXXIX. 3 Sabbavaṭṭavināsano, 'because it destroys the rolling on of the results of corrupt karma.' Cy. 4 Niyyāniko. Cf. Bud. Psy., p. 82, n. 2. 5 Nibbuti = nibbāna - i.e., of all kamma(karma sanskaras) and kilesa(sorrows). Cy. 6 Kammayanta: attabhāvayanta. Cy. 7 Viññāṇaṇ pariggahe: kamabhavādīsu yathāsakakammunā viññāṇagahaṇe upaṭṭhite. Cy. Cf. Dialogues, i. 313, n. 1. 8 Cf. Majjhima, i. 74. Here rebirth in hell is specified; the simile is elsewhere (iremain., p. 365) applied to sensuous desires, by which rebirth is incurred. 9 Two words for sivo (cf śiva, the later popular Hindu deity). 10 Khema (ver. 32, 227, 310). 'Shelter' implies here its primary meaning of 'safe place,' or 'hold,' and not anything marine (cf. verse 415). 11 The whole of this most eloquent gāthā is a rosary of adjectival terms and phrases, in praise of the Dhamma, a connection confirmed by the Commentary. This is rightly indicated in the Oldenberg text by the absence of stops. By Dr. Neumann the epithets are twisted to apply to the Buddha - twisted from the instrumental, in which case they would have stood, to the nominative. The English rendering mocks the glowing poetry of the original. ---- =6.8 217 Commentary on the stanza of Migajālatthera= The stanza starting with Sudesito constitutes that of the venerable thera Migajāla. What is the origin? This one also having done devoted deeds of service toward former Buddhas, accumulating acts of merit in this and that existence, was reborn as the son of the great lady devotee Vīsakhā, at Sāvatthi, when this Buddha arose. His name as Migajāla. He went to the monastery, aptly gained pious faith on account of listening to the truth (dhamma) always, become a monk, increasingly developed spiritual insight (vipassanā), attained Arahantship and spoke these stanzas in order to reveal his Arahantship (aññā). 417. “The going beyond (atito) of all fetters (saṃyojana) and the clear destruction of all rounds of repeated rebirths have been well taught by Buddha, the possessor of eyesight and the kinsman of the sun. 418. “Buddha who had led himself out (of saṃsāra), who had crossed over (the large flood of saṃsāra), who had clearly dried up the cource of craving (taṇhā), having cut off the killing (āghātanaṃ) poisonous root (visamūlaṃ) of craving made men attain nibbāna. 419. “Destroyer of machinery (yanta) of action of the (canker) variety which constututes the root of ignorance (aññāṇa), dropper (nipātano) of the diamond weapon of knowledge for those (who remain) collecting (pariggahe) consciousness (viññāṇa); 420. “Informer (viññāpano) of sensations (vedanā), the releaser (pamocano) of attachment (upādāna), the meditator (anupassano) on existence (bhava) like unto a burning coal pit, with knowledge. 421. “The noble (ariya) eightfold path (aṭṭhaṅgiko maggo) is highly delicious (mahāraso), excellently profound, pro- hibitor (or preventer) of old age and death cool (sivo) tranquilliser (upasamano) of pain (dukkha). 422. “Having come to know action (kamma) as action, reaction (vipāka) also as reaction, he, who sees (dassano) the light (āloka) but accordingly (yathā’va) of the truths (dhamma) of dependent origination (paṭiceapanna) becomes tranquil (santo) bound for the great security (khema) and excellent (bhaddako) finally (pariyosāna). There, sudesito means: excellently pointed out; had been taught by way of making manifest (vibhāvana) according as they are (yathāvato) of the absolute (parama) meaning (attha) pertaining to the present (diṭṭhadhammiko) as well as the future (samparāyika) commensurate (anurūpaṃ) with the inclination (ajjhāsaya) of living beings amenable to discipline (veneyya); thus, is the meaning. In other words, sudesito means: well (sammā) pointed out; spoken and well taught by way of making manifest (pakāsana) steadfastly (āviparīto) the occurrence (pavatti) and turning away (nivatti) as well as the causes (hetu) of both of them; thus, is the meaning. Cakkhumatā means: by Buddha who possessed such five kinds of eye as fleshy (maṃsa) eye, divine (dibba) eye, wisdom (paññā) eye, awakened (buddha) eye and universal (samanta) eye. Buddhena means: by omniscient Buddha. Ādiccabandhunā means: by One who is of the sun kinsman. Indeed, there are two kinds of the lineage of princely warriors (khattiya); the lineage of the sun and the lineage of the moon; there, the royal lineage of king Okkāka should be understood as the lineage of the sun; owing to their having sprung up from that lineage, the Sākiyans were of the clan of the sun and the Blessed One has been spoken of as “Ādiccabandhu (the kinsman of the sun).” In other words, He is the kinsman also of the sun, thus, the Blessed One is the sun’s relative; this is that meaning in the manner as said before (heṭṭha). Sabbasaṃyojanātito means: had passed beyond all fetters owing to the condition of having himself passed beyond all fetters (saṃyojana) starting with the fetter of lust (rāga) for sensual pleasures (kāma); sabbavaṭṭa vināsano means: the destroyer of all circles of rebirht owing to having brought, to ruin, all rounds of repeated rebirths (vaṭṭa) of depravity (kilesa) and consequences (vipāka) of actions (kamma) as but the result of that; niyyāniko means: leading to escape owing to being led out of wandering about the rounds of repeated rebirths (saṃsāra); uttaraṇo means: the crosser, owing to the meaning of self-crossing (samuṭṭaranattha) from the large flood (ogha) of rounds of repeated rebirths (saṃsāra); taṇhāmūlavisosano means: One who had the source of craving dried up since he had the ignorance (avijjā), the source (mūla) of all such craving (taṇhā) as craving for sensual pleasures (kāmataṇhā) and so on, as well as unwise (ayoniso) mindfulness (monasikāra) evaporated and dried up; visamūlaṃ means: the foundation of poison owing to its being the cause of being the piosonous pain (visassadukkhassa) owing to its destruction (viddhaṃsana) of self-penetration (saṃpaṭivedha) of the three kinds of knowledge (veda) also; āghātanam means: the killing because of the condition of being the place where ruination (byasana) of living-beings springs up (uppatti), in other words an act (kammaṃ) of depravity (kilesa); chetvā means: after having personally cut off (samucchinditvā); nibbutiṃ means: causes to attain nibbāna. Unwise (ayoniso) mindfulness (manasikāro) and cankers (āsavā) as well constitute the root of unintelligence (aāāṇa); indeed, it has been said thus: “On account of the origin (saṃudaya) of ignorance (avijjā); bhedāya means for the purpose of breaking asunder by means of knowledge which resembles the diamond-weapon (vajira); in other words this one, to when there is the root of unintelligence owing to such a statement as: “Avijjā paccayā saṅkhāra (dependent) on ignorance there originated confections,” and so on; the wheel of existence (bhavacakka); it has been taught for the purpose of the cutting away (padālana) of that wheel by the diamond weapon (vajira) of knowledge of the right path (magga); thus, is the connection (sambandha). Kammayantavighātano means: the destroyer (viddhaṃsano) of the machinery (yanta) of the body (attabhāva) for killing (ghatitassa) the actions (kamma) viññāṇānam pariggahe means: when he stood by (upaṭṭhite) collecting (gahaṇe) consciousness (viññāna) according as by means of the deed, done by himself (yathāsakakammunā) in existences of sensual pleasures (kāmabhava) and so on; thus, is what remains to be said (vacanaseso), Indeed, on account of having taken conception in this and that existence, there become but having taken also all consciousness (viññāṇāni) dependent on this and that existence. Nāṇavajira nipātano means: the falling down of the diamond-weapon of knowledge; having made the diamond weapon of knowledge fall down and had them out asunder (padāletā); indeed, the transcendental truth (lokuttaradhamma), in springing up (uppajjamāno), does so (uppajjati) but by breaking the forms of consciousness (viññāṇāni) which are worthy of arising in the seventh existnece and so on. Vedanānaṃ viññāpaṇo means (One who informs (pavedako) of the three types of sensation (vedanā) starting with happiness (sukha) according as the stand serially (yathakkamaṃ), by way of permanent painful thorns (dukkha-sallānicca) consistently (yāthāvato). Upādānappamocano means: the liverator (vimocako) of the mind system (santāna) from four kinds of such attachment as the attachment of sensual pleasure and so on. Dhavaṃ aṅgārakāsuṃ va, ñāṇena anupassano means: the pointer out (dassetā) to the existence of such nine kinds also as sensual existence and so on as being burnt by cloven forms of fire which resemble a heap of burning coal beyond human height (sādhikaporisaṃ), as continuously reflected upon by means of the knowledge of the right path (magga). Mahārasso means: highly delicious, owing to the meaning of making (kara) unsatiated (atitti) on account of tranquility (santa) and excellence (paṇīta); suṭṭha gambhiro jarāmaccunivārano means: the prohibitor (paṭisedhako) of old age and death by turning back (nivattanena) from effecting (abhinipphattīyā) future existence, because of being established (patiṭṭhatāya) in what ought not to be gained (alabbhaneyya) on account of being difficult to be absorbe in (duravāgahatāya), by means of accumulated (anupacita) material (sambhāra). Now, in order to show the truth (dhamma) connected with the distinctive quality (guṇavisesa) according as has been said in the same form (sarūpato, in details) he said thus: “Ariyo atthaṅgiko (the eightfold noble),” and again in order to make manifest (vibhāvetuṃ) his few (katipaye) qualities (guṇa) he said “Dukkhūpasamano sivo” and so on. Its meaning is – ariyo (noble) because of its meaning of all round purity: aṭṭhaṅgiko (eightfold) because of the combination (samodhāna) of eight truths (dhamma) beginning from right view (sammaditthi); maggo (right path), owing to it’s meaning of the search (gavesanaṭṭa) for nibbāna; dukkhavūpasamano (complete cessation of painful suffering) owing to its meaning of allaying (vūpasamana) the entire pain (sakaladukkha) of rounds of repeated rebirths (vaṭṭa); sivo (cool) owing to its meaning of being secure. Paticcuppannadhammānaṃ means: according as on the occasion outside (bāhīraka) this dispensation (ito) there may be (siyā) perversion (vipallāso) over action and reaction (kammavipāko), owing to not having been informed by well self-awakened Buddha; not being perverted in this manner and having understood action (kammam) as action and reaction (vipāka) also as reaction in the deeds (dhamma) of dependent origination (paṭiccasamuppannesu) by destroying (vidhamanena) the misconception (gāha) of eternalism (sassata) and nihilism (uccheda) as being the cause (hetu) of the promotion (janana) of preliminary (pubbabhāga) knowledge (ñāṇa); yāthāvato ālokadassano (seeing the light consistently), the seer (dassano) of thelight (āloka) of transcendental (or supermundane) knowledge (lokuttarañāṇa) of the doer (takkarassa). Mahākhemangamo means: He goes and make living beings go as well to nibbāna, the greatly secure place because of the fact that it is not troubled by anyone to anyone at any time whatsoever. Santo means: tranquil because all the burnings and heat of depravity (kilesa) had become extinguished and cooled down (vūpasama); pariyosānabhaddako of the clement (dhātu) of nibbāna, by causing the attainment of the element (dhātu) of nibbāna, with the steadfast (akuppāya) emancipation of mind (cetovimuttiya) as well as without any substratum of existence (anupādisesāya), which had been well pointed out by Buddha, possessor of eyesight (cakkhumā); thus, is the interpretation. In this manner, the thera made manifest by indicating (padesena) his Arahantship (āññā) the state of achievement, by himself, of that truth (dhamma) praising the noble (ariya) truth (dhamma) by a variety of ways. The Commentary on the stanza of the Thera Migajāla is complete. ----